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to fervency in praying for "grace, that we may "cast away the works of darkness, and put on "us the armour of light!"

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The supreme and ultimate object of desire to a converted soul is, that he may rise to the "life immortal." This is the reward of all his prayers and tears, his labour and toil, to which he is looking forward. This is the consummation both of pardoning and sanctifying grace, And this will be the certain portion of every member of our church, who can in simplicity and Godly sincerity offer up the collect we are considering. For they that sow in tears shall "reap in joy; he that now goeth forth and "weepeth, bearing precious seed, shall doubt"less come again with rejoicing, bringing his "sheaves with him."

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We take it for granted, while we use this form of prayer, that we shall be consigned to the tomb before the second advent of Christ; for we pray for a resurrection" to the life im"mortal." This is another very awful thought. For, however long the last day may be postponed, death can be at no great distance from any of us. And death will carry us, without any change in our relation to eternal happiness or misery, before the great tribunal.

"Immortal life" is opposed to our present state of existence, as characterised in the former part of the collect. The life of the righteous, after the resurrection, will be no longer subject to extinction or decay. It will belife everlasting." Their happiness will be uninterrupted and eternal. "The life immortal" is also opposed to the immortal existence of the wicked, whose portion is "the second death." For though these will still possess a conscious

being, that will capacitate them for becoming the prey of the never-dying worm and the neverextinguished fire, this existence is in Scripture never called " life," but is often opposed to it. It is emphatically death, and will be the everlasting portion of all those who "know not God, "and that obey not the gospel of our Lord "Jesus Christ.'

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"The life immortal" then is the prize in view. O how worthy of our utmost efforts to attain it› is the final object of our hope! Well may we "reckon that the sufferings of this present life

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are not worthy to be compared with the glory "that shall be revealed in us." Arise, reader, and call upon thy God for grace, that thou mayest be made meet for a resurrection to "the "life immortal." 66 Lay aside every weight, "and the sin that doth most easily beset thee, "and run with patience the race that is set "before thee." Continue to be "instant in "prayer," patient in tribulation;" strive against sin, "r fight the good fight of faith." Forbehold, He cometh!"

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But is this immortal life the reward of human industry and exertion, as the wages of a hireling are the earnings of his labour? Can the believing sinner, who through grace has been enabled to devote himself to God, prefer a claim of merit to the immortal crown? God forbid that such a thought should find access to any bosom! Every true member of our church will shudder at the mere proposal of it, and turn from it with indignation. The collect takes care to prevent so fatal an error, by informing us that our resurrection to "the life immortal" must be," through Him who liveth and reign"eth with the Father and the Holy Ghost."

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Our title is of grace, and founded on redemption; our qualifications are of grace, and result from redemption; and our everlasting song will be, exclusively, of grace flowing to us through the redemption that is in Christ Jesus. He procured, He bestows, and to Him the glory will be given.

Our confidence in praying for needful communications of "grace," and in the expectation of the life immortal," derives strength from this consideration, that our Lord Jesus Christ "liveth and reigneth with the Father and the

Holy Ghost now and ever." He is one in essence with the Father and the Spirit. He is Jesus, i. e. Jah the Saviour. He liveth both as Jehovah and as God-man mediator. He lives for ever in the virtue of His sacrifice, the merit of His righteousness, and the prevalency of His intercession. And He says, "because I live, "ye shall live also." He reigneth as "God "over all, blessed for ever." He reigneth as king in Sion, having all circumstances of time and eternity under His controul for the benefit of His church. In His regal hand are "the keys "of death and of hell." Under His supreme direction all the revolutions of the world, and all the machinations of hell," are working to"gether for good to them that love Him, and are the called according to His purpose.'

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·THE SECOND SUNDAY IN ADVENT.

Blessed Lord, who hast caused all Holy Scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience, and comfort of Thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which Thou hast given us in our Saviour Jesus Christ. Amen.

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HE collect for the second Sunday in Advent, which is to be the subject of our present meditation, is one of those which were composed by the compilers of our liturgy, and was originally inserted in the first liturgy of king Edward VI. But though it is destitute of that claim to antiquity which most of the collects possess, it has a claim to excellence which none of them can surpass.

This short prayer, on account of its propriety and comprehensive subject-matter, is frequently used by the ministers of the church of England before their sermons. And it is so exactly suited to their purpose, that, if it had been drawn up with a view to it, a more appropriate address on the occasion could not have been produced. It is so concise as to make no burthensome addition to the preceding services, yet it is so comprehensive as to omit nothing which is necessary to be sought for at the mercy-seat, as preparatory to a profitable hearing of the word of

God. It does not, however, appear that the use of this, or of any other particular form, is enjoined by the law of the church. For though, in the convocation held in the year 1661, a vote was passed for uniformity in this respect, and a committee was appointed to draw up a form of prayer for the purpose, the measure was never carried into effect. * So that every clergyman is left to adopt such a mode of supplication before his sermon as he may think most proper; and, of consequence, a variety prevails. It ought to be, like the collect before us, short and comprehensive.

This excellent collect consists of a preface, containing-The ground of encouragement proposed to our faith in the subsequent prayer;the request, which forms the body of the colleet; and the end for which we solicit Divine aid.

The epithet by which the object of worship is addressed, is appropriate to the subject of the collect. For to bless, among other senses, signifies to praise or glorify for benefits received. Now the preface celebrates an instance of Divine mercy which is calculated to wind up our gratitude to the highest pitch. We, therefore, approach the footstool of the Divine majesty, ascribing to the great "Lord" of the church Blessing, and glory, and wisdom, and thanksgiing, and honour, and power, and might, for ever and ever." God is in Himself blessed, because He derives from Himself everlasting felicity, and because He is the source of all the blessedness which His creatures enjoy. Angels are blessed and happy, because they enjoy His favour and smile. Devils are miserable, because

Burn's Eccles. Law, vol. iii.

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